“Speak to the children of Israel, saying: When a woman conceives and bears a male child, she shall be impure seven days; like the days of her menstrual infirmity she shall be impure” (Leviticus 12:2). “When a woman conceives” – that is what is written: “Back and front You shaped me” (Psalms 139:5). Rabbi Yoḥanan said: If a person merits, he inherits two worlds, this one and the next. That is what is written: “Back and front You shaped me.” If not, he comes to present an accounting, as it is stated: “You placed Your hand upon me” (Psalms 139:5), as it is written: “Distance Your hand from me” (Job 13:21).1This was stated by Job in light of his suffering, and indicates that the image of God’s hand upon a person is used in the context of suffering. Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him androgynous. Reish Lakish said: When he was created, he was created with two faces.2There was a face and the front of a body on both sides. [God] sawed him, and two backs were formed, a back for the male and a back for the female. They raised an objection to him: “He took one of his ribs [mitzalotav]…[the Lord God built the rib that He took from the man into a woman]” (Genesis 2:21). He said to them: It was one of his sides, as it is written: “For the [second] side [ultzela] of the Tabernacle” (Exodus 26:20). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him such that he filled the entire world from one end to the other. From where is it derived [that he filled the world] from east to west? As it is stated: “Back and front You shaped me.” From where is it derived [that he filled the world] from north to Ssouth? As it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). And from where is it derived [that he filled] the entire space of the world?3From the earth to the heavens. As it is stated: “You placed Your hand upon me.”4“You placed [vatashet]” indicates that he was near to the Holy One blessed be He when He placed His hand upon him. Rabbi Elazar said: “Back,” this is the first day, “and front,” this is the final day.5The reference here is to the first and final days of Creation. According to the opinion of Rabbi Elazar, [this is] as it is written: “God said: Let the earth produce living creatures in its kind” (Genesis 1:24); this is the spirit of Adam the first man.6Rabbi Elazar’s point is that Adam’s spirit was created on the sixth day before other creations that were created on that day, and his body was created last. Reish Lakish said: “Back” is the final day, “and front,” this is the first day. According to Reish Lakish, as it is written: “The spirit of God hovered over the surface of the water” (Genesis 1:2), this is the spirit of the messianic king. If a person merits, they say to him: ‘You preceded the entire act of Creation.’ If not, they say to him: ‘The gnat preceded you, the worm preceded you.’ Rabbi Yishmael ben Rabbi Tanḥum said: “Back,” after all the creations, “front,” before all the punishments.7Man was created last but is the first to be punished, as in the Flood: “From Man to animal” (Genesis 7:23). Even his praise came only last, as it is stated: “Beasts and all animals,8The term beast [ḥaya] implies animals generally undomesticated, and the term animal [behema] implies species that are generally domesticated. creeping animals, and birds of wing” (Psalms 148:10), and thereafter: “Kings of the earth and all nations” (Psalms 148:11). Rabbi Simlai said: Just as the creation of man was after animal, beast, and bird, so, his law is [written] after those of the animal, beast and bird. That is what is written: “This is the law of the animal” (Leviticus 11:46), and thereafter: “When a woman conceives.”
Another matter, “when a woman conceives” – that is what is written: “I will project [esa] my opinion afar, and I will ascribe righteousness to my Maker” (Job 36:3). Rabbi Meir said: This term is employed in two senses; in the sense of song, and in the sense of speech. In the sense of song, regarding the praise of the righteous,9As in the verse: “Take up [se’u] the melody and sound the timbrel” (Psalms 81:3). and in the sense of speech, regarding the downfall of the wicked.10As in the verse: “In another three days Pharaoh shall lift [yisa] your head from upon you” (Genesis 40:19). “Afar’ is stated regarding the distant who drew near. “I will project my opinion afar, and I will ascribe righteousness to my Maker.” Rabbi Natan said: One contemplates the name of Abraham our patriarch, the one who came from afar. That is what is written: “Abraham lifted his eyes and saw the place from afar” (Genesis 22:4). Rabbi Ḥanina bar Pappa said: We contemplate the name of the Holy One blessed be He, as we were distant and He drew us near to Him. Rabbi Ḥagai said: Matters that are distant from us a journey of five hundred years, as people are asleep on their beds, and the Holy One blessed be He causes winds to blow, clouds to rise, rains to fall, and plants to grow, and he dries them and sets a table before each and every one. Rabbi Shmuel bar Idi said in the name of Rav Aḥa: This verse, if Elihu said it on his own, [he is entitled to] praise. If he said it inspired by the Divine Spirit, [he is entitled to] the praise of praises. Rabbi Levi said three things, [the first of which is]: The way of the world is that if a person deposits a purse of silver in private and [the other individual] returns a litra of gold in public, does he not feel a debt of gratitude toward him? So it is with the Holy One blessed be He, people deposit a putrid drop in private and the Holy One blessed be He returns completed, high quality human beings in public.11The midrash is describing the process of conception and birth. Is this not worthy of praise? That is, “I will project my opinion afar, and I will ascribe righteousness to my Maker.” Rabbi Levi said another thing: The way of the world is that when a person is incarcerated in prison, no one pays attention to him. If one would come and kindle a lamp for him there, would [the prisoner] not feel a debt of gratitude toward him? So it is with the Holy One blessed be He; the fetus is situated in his mother’s womb and the Holy One blessed be He kindles a lamp for him. That is what Job said: “When His lamp would shine over my head” (Job 29:3). Is this not praise? That is: “And I will ascribe righteousness to my Maker.” Rabbi Levi said another thing: The way of the world is that when a person is incarcerated in prison, no one pays attention to him. If one would come and free him, and take him out of there, would [the prisoner] not feel a debt of gratitude toward him? So, the fetus is situated in his mother’s womb and the Holy One blessed be He comes and frees him and takes him out of there.
Another matter,“when a woman conceives and bears a male child” – that is what is written: “You granted me life and grace, and Your command preserved my spirit” (Job 10:12). Rabbi Abba bar Kahana said three [things, the first of which is]: The way of the world is that if a person takes a purse of coins and places the opening facing downward, do the coins not scatter? But the fetus is situated in his mother’s womb and the Holy One blessed be He protects it so that it will not fall out and die. Is this not praise? That is, “You granted me life and grace.” Rabbi Abba bar Kahana said another: The way of the world is that the animal walks with its body horizontal and the fetus is situated inside its womb like a sack, but the woman walks erect and the fetus is situated inside her womb and the Holy One blessed be He protects it so that it will not fall out and die. That is, “You granted me life and grace.” Rabbi Abba bar Kahana said another: The way of the world is that the teats of an animal are in a place [near the entrance to] its womb, and the offspring suckles in the place of its shame. But the woman, her breasts are in a place of beauty, and the baby suckles in the place of her glory. Is that not life and grace? That is, “You granted me life and grace.” Rabbi Elazar said: If a person were to remain in hot water for a short while, would he not die? Yet the innards of a woman are boiling and the fetus is situated in her womb, and the Holy One blessed be He protects it so that it will not become a fetal sac, it will not become a placenta, and it will not become a sandal. Is that not life and grace? That is, “You granted me life and grace.” Rav Taḥlifa of Caesarea said: If a person eats slice after slice, does the second not force the first downward? The woman, how much food does she eat, how many drinks does she drink, but it does not force the fetus downward. Is that not life and grace? Rabbi Simon said: A woman’s womb is constructed compartments upon compartments, rings upon rings, bands upon bands. When she sits on the birthing stool, she does not cast it out all at once. In the parable it is said: One band is loosened, two bands are loosened.12The bands preventing the fetus from falling out are loosened gradually so that the process of birth occurs in a gradual and safe manner. Rabbi Meir said: All nine months that the woman does not see blood, by right she should see. What does the Holy One blessed be He do? He diverts it upward to her breasts and transforms it into milk so that when the offspring emerges, he will have food to eat. This is especially if he is a male, as it is stated: “When a woman conceives and bears a male child.”13One should be thankful for all the care and kindness God has granted from the time of conception until birth, and even more so if the baby is a male (Etz Yosef).
Another matter,“when a woman conceives” – that is what is written: “Who dammed the sea with doors when it burst out and emerged from the womb” (Job 38:8). Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: Just as there are doors to a house, so there are doors to a woman. That is what is written: “For it did not shut the doors of my belly” (Job 3:10). Rabbi Yehoshua says: Just as there are keys [mafteḥot] to a house, the same is true of a woman. That is what is written: “God remembered Rachel, and God heeded her, and He opened [vayiftaḥ] her womb” (Genesis 30:22). Rabbi Akiva says: Just as there are hinges [tzirim] for a house, so there are hinges foe a woman. That is what is written: “She crouched and gave birth, as her pangs of labor [tzireha] overcame her” (I Samuel 4:19). “When it burst out and emerged from the womb” – it is because it arrogantly seeks to emerge. “When I placed a cloud as its garment” (Job 38:9), this is the fetal sac. “And fog as its swaddling” (Job 38:9), this is the placenta. “I imposed My limitations upon it” (Job 38:10), these are the first three months. “And I set a bar and doors” (Job 38:10), these are the three middle months. “I said: You shall come this far and not continue” (Job 38:11), these are the final three months. “And here the foam of your waves [bigeon galekha] will be set” (Job 38:11), Rabbi Aivu said: Due to your ordure [beon gelalekha],14Several commentaries write that the text should state “Your ordure is the object of pride [bigeon gelalekha]" (Rabbi David Luria; Etz Yosef). as when this fetus emerges, it emerges covered with ordure and all kinds of fetid substances, yet everyone hugs it and kisses it, especially if it is male. That is what is written: “When a woman conceives and bears a male child.”15The point here is that one should contemplate and thank God for the entire process that begins at conception and continues until birth.
Another matter,“when a woman conceives” – that is what is written: “I was generated in iniquity (Psalms 51:7). Rabbi Aḥa said: Even if one would be the most pious of the pious, it is impossible that he will not have one aspect of iniquity.16When engaging in marital relations, even those whose intent is to bear a child also intend to act, at least to some degree, for their own pleasure, similar to one who engages in sinful sexual activity (Maharzu). David said before the Holy One blessed be He: ‘Master of the universe, did my father Yishai intend to produce me; was his intention not for his pleasure? Know that it is so, for after they have fulfilled their needs, this one turns his face to here and that one turns her face to there, and you insert each and every drop that is in him.’17You ensure that the semen fertilizes the ovum. That is what David said: “For my father and my mother have forsaken me, but the Lord will take me” (Psalms 27:10). “In sin my mother conceived me” (Psalms 51:7). Rabbi Ḥiyya bar Abba said: A woman conceives only after her menstrual period and proximate to it,18Shortly after becoming pure from her menstrual impurity. The word sin [ḥet] is understood to mean purification [ḥitui], as in Leviticus 14:52 (see Nidda 31b). especially if it is a male. That is what is written: “When a woman conceives and bears a male child.”
Another matter,“when a woman conceives” – that is what is written: “You discern [zerita] my path and my resting place; You are familiar with all my ways” (Psalms 139:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The Holy One blessed be He forms a person only from a refined drop.19From the most refined part of the semen. Rabbi Yoḥanan said: Zerita, like a person who winnows and places the straw by itself and the stubble by itself, until he ensures that the grain is pure. Rabbi Shimon ben Lakish said: Even so, he does not lose any part of the drop, but rather winnows part of the drop to [form] the brain, part of the drop to [form] the bones, and part of the drop to [form] the sinews. All the more so if it was a male. That is what is written: “When a woman conceives and bears a male child.”
“On the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3) Another matter,“when a woman conceives” – that is what is written: “Distribute a portion to seven, and to eight as well” (Ecclesiastes 11:2). “Distribute a portion to seven,” these are the seven days of menstruation. “And to eight as well,” these are the eight days of circumcision. The Holy One blessed be He said: ‘If you observed the days of menstruation, I will grant you a son and you will circumcise him at eight days.’ That is, “on the eight day the flesh of his foreskin shall be circumcised.”
It is taught: What is the form of the fetus? At the beginning of its formation it is similar to a grasshopper. Its two eyes are like two drops, [like the eyes] of a fly. Its two nostrils are like two drops of a fly, and its two ears are like two drops of a fly. Its two arms are like two threads of crimson wool. Its mouth is like a grain of barley. Its member is like a lentil and the rest of its limbs are connected to it like an unshaped mass. In its regard it says: “You saw my unshaped mass” (Psalms 139:16). If it is a female, it is split lengthwise like a lentil. It does not have differentiation of arms and legs. How is the fetus situated in its mother’s womb? It is folded and placed like a ledger, its head lies between its knees, its two hands on its two temples, its two heels on its two buttocks, its mouth is closed, its navel is open, and it eats of what its mother eats, and it drinks of what its mother drinks. It does not produce waste lest it kill its mother. When it emerges into the air of the world, what was closed is opened and what was open is closed.
Beit Shammai and Beit Hillel, Beit Shammai say: The formation of the fetus in this world is not like its formation in the World to Come. In this world, it begins with skin and flesh and concludes with sinews and bones. But in the future, it begins with sinews and bones and concludes with skin, as it is written regarding the dead of Ezekiel: “I saw, and behold, there were sinews upon them, and flesh grew, and skin covered them from above, but there was no spirit in them” (Ezekiel 37:8). Rabbi Ḥiyya bar Abba said: The portion of Ezekiel is no proof. To what are the dead of Ezekiel comparable? To one who entered a bathhouse – what he removed last, he dons first. Beit Hillel say: Just as a fetus is formed in this world, it is formed in the World to Come. In this world, it begins with skin and flesh and concludes with sinews and bones, and in the future it is likewise, as Job says: “Please, remember that You have fashioned me like clay” (Job 10:9). “Have You not liquefied [tatikheni] me like milk?” (Job 10:10). It does not say hitakhtani, but rather, tatikheni.20The term hitakhtani is past tense and would have fit more naturally in the verse in Job. The word tatikheni is actually future sense, such that a literal translation is “You will liquify me.” This is taken as an allusion to the future resurrection of the dead. “And curdled me [takpieni] like cheese” (Job 10:10); it does not say hikpetani, but rather, takpieni.21Takpieni is in future tense, whereas hikpetani is past tense. “You clothed me [talbisheni] with skin and flesh” (Job 10:11); it does not say hilbashtani, but rather, talbisheni. “And covered me [tesokhekheni] with bones and sinews” (Job 10:11); it does not say sokhakhtani, but rather, tesokhekheni. That is, “You granted me life and grace” (Job 10:12). A woman’s womb is filled with blood, and from there it emerges and goes to the place of her menstruation. By the will of the Holy One blessed be He, a refined drop goes and falls into it; immediately the fetus is formed. This is analogous to milk that is situated in a bowl. If one places rennet into it, it congeals and sets, and if not, it remains loose. [This is analogous] to two painters, this one painted the image of that one, and that one painted the image of this one. The female is always from the man and the male is always from the woman.22It is the father who is primarily responsible for the gender of the child when it is a female, and the mother who is primarily responsible for the gender of the child when it is a male. From where is it derived that the male is from the woman? As it is stated: “And his Judean wife bore Yered” (I Chronicles 4:18), and it is written: “And his concubine, and her name was Reuma, she too bore [Tevah, Gaham, Tahash, and Raama]” (Genesis 22:24). That is what is written: “When a woman conceives and bears a male child” (Leviticus 12:2).23The verse portrays the woman as the active party in the birth of a male because it is she who is primarily responsible for his gender. The female is from the man, as it is stated: “And Betuel begot Rebecca” (Genesis 22:23); “and Dina his daughter” (Genesis 46:15); “And the name of Asher’s daughter, Saraḥ” (Numbers 26:46).24The verse portrays the man in the active party in the birth of a female because it is he who is primarily responsible for her gender. Rabbi Avin said: There is no barber who cuts his own hair. This is analogous to two who entered a bathhouse. The one who perspires first, emerges first.25The one who emits seed first completes his or her role in the act of relations and leaves it to the other to determine the gender of the child (cf. Nidda 31a). Rabbi Abahu said: The Holy One blessed be He performed a great favor for the woman in this world in that He did not begin formation of the fetus with sinews and bones. Had He so begun, it would have breached her belly and emerged. Although in this world, the woman gives birth in pain, in the future, what is written? “Before she begins labor, she will give birth; before a pang comes to her, [she will deliver a male child]” (Isaiah 66:7).
אִשָּׁה כִּי תַזְרִיעַ (ויקרא יב, ב), הֲדָא הוּא דִכְתִיב (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם נוֹחֵל שְׁנֵי עוֹלָמוֹת, הַזֶּה וְהַבָּא, הֲדָא הוּא דִכְתִיב: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּדִכְתִיב (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, אָמַר רֵישׁ לָקִישׁ בְּשָׁעָה שֶׁנִּבְרָא דוּ פַּרְצוּפִין נִבְרָא וּנְסָרוֹ וְנַעֲשָׂה שְׁנַיִם גַּבִּים, גַּב לְזָכָר גַּב לִנְקֵבָה. אֵיתִיבוּן לֵיהּ (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אָמַר לָהֶן מִסִּטְרוֹהִי, כְּדִכְתִיב (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן. אָמַר רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ. מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן כַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר: וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי אֶלְעָזָר אָחוֹר זֶה יוֹם רִאשׁוֹן, וָקֶדֶם זֶה יוֹם הָאַחֲרוֹן, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דִּכְתִיב (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, נֶפֶשׁ חַיָּה, זוֹ רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רֵישׁ לָקִישׁ אָחוֹר זֶה יוֹם הָאַחֲרוֹן, וָקֶדֶם זֶה יוֹם הָרִאשׁוֹן, עַל דַּעְתֵּיהּ דְּרֵישׁ לָקִישׁ דִּכְתִיב (בראשית א, ב): וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְכָל מַעֲשֵׂה בְרֵאשִׁית, וְאִם לָאו אוֹמְרִים לוֹ יַתּוּשׁ קַדְמָךְ, שִׁלְשׁוּל קַדְמָךְ. אָמַר רַבִּי יִשְׁמָעֵאל בְּרַבִּי תַּנְחוּם, אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל הָעֳנָשִׁין, רַבִּי יוֹחָנָן אוֹמֵר אַף קִלּוּסוֹ לֹא בָּא אֶלָּא בָּאַחֲרוֹנָה, שֶׁנֶּאֱמַר (תהלים קמח, י): הַחַיָּה וְכָל בְּהֵמָה רֶמֶשׂ וְצִפּוֹר כָּנָף, וְאַחַר כָּךְ מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים. אָמַר רַבִּי שִׂמְלָאי, כְּשֵׁם שֶׁיְצִירָתוֹ שֶׁל אָדָם אַחַר בְּהֵמָה חַיָּה וָעוֹף, כָּךְ תּוֹרָתוֹ אַחַר בְּהֵמָה חַיָּה וָעוֹף, הֲדָא הוּא דִכְתִיב (ויקרא יא, מו): זֹאת תּוֹרַת הַבְּהֵמָה, וְאַחַר כָּךְ אִשָּׁה כִּי תַזְרִיעַ.
“Speak to the children of Israel, saying: When a woman conceives and bears a male child, she shall be impure seven days; like the days of her menstrual infirmity she shall be impure” (Leviticus 12:2).
“When a woman conceives” – that is what is written: “Back and front You shaped me” (Psalms 139:5). Rabbi Yoḥanan said: If a person merits, he inherits two worlds, this one and the next. That is what is written: “Back and front You shaped me.” If not, he comes to present an accounting, as it is stated: “You placed Your hand upon me” (Psalms 139:5), as it is written: “Distance Your hand from me” (Job 13:21).1This was stated by Job in light of his suffering, and indicates that the image of God’s hand upon a person is used in the context of suffering.
Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him androgynous. Reish Lakish said: When he was created, he was created with two faces.2There was a face and the front of a body on both sides. [God] sawed him, and two backs were formed, a back for the male and a back for the female. They raised an objection to him: “He took one of his ribs [mitzalotav]…[the Lord God built the rib that He took from the man into a woman]” (Genesis 2:21). He said to them: It was one of his sides, as it is written: “For the [second] side [ultzela] of the Tabernacle” (Exodus 26:20).
Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him such that he filled the entire world from one end to the other. From where is it derived [that he filled the world] from east to west? As it is stated: “Back and front You shaped me.” From where is it derived [that he filled the world] from north to Ssouth? As it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). And from where is it derived [that he filled] the entire space of the world?3From the earth to the heavens. As it is stated: “You placed Your hand upon me.”4“You placed [vatashet]” indicates that he was near to the Holy One blessed be He when He placed His hand upon him.
Rabbi Elazar said: “Back,” this is the first day, “and front,” this is the final day.5The reference here is to the first and final days of Creation. According to the opinion of Rabbi Elazar, [this is] as it is written: “God said: Let the earth produce living creatures in its kind” (Genesis 1:24); this is the spirit of Adam the first man.6Rabbi Elazar’s point is that Adam’s spirit was created on the sixth day before other creations that were created on that day, and his body was created last. Reish Lakish said: “Back” is the final day, “and front,” this is the first day. According to Reish Lakish, as it is written: “The spirit of God hovered over the surface of the water” (Genesis 1:2), this is the spirit of the messianic king. If a person merits, they say to him: ‘You preceded the entire act of Creation.’ If not, they say to him: ‘The gnat preceded you, the worm preceded you.’ Rabbi Yishmael ben Rabbi Tanḥum said: “Back,” after all the creations, “front,” before all the punishments.7Man was created last but is the first to be punished, as in the Flood: “From Man to animal” (Genesis 7:23).
Even his praise came only last, as it is stated: “Beasts and all animals,8The term beast [ḥaya] implies animals generally undomesticated, and the term animal [behema] implies species that are generally domesticated. creeping animals, and birds of wing” (Psalms 148:10), and thereafter: “Kings of the earth and all nations” (Psalms 148:11). Rabbi Simlai said: Just as the creation of man was after animal, beast, and bird, so, his law is [written] after those of the animal, beast and bird. That is what is written: “This is the law of the animal” (Leviticus 11:46), and thereafter: “When a woman conceives.”
דָּבָר אַחֵר, אִשָּׁה כִּי תַזְרִיעַ, הֲדָא הוּא דִכְתִיב (איוב לו, ג): אֶשָׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן צֶדֶק, אָמַר רַבִּי מֵאִיר הַלָּשׁוֹן הַזֶּה מְשַׁמֵּשׁ שְׁתֵּי לְשׁוֹנוֹת, לְשׁוֹן שִׁירָה, לְשׁוֹן דָּבָר. לְשׁוֹן שִׁירָה, עַל שִׁבְחָן שֶׁל צַדִּיקִים. לְשׁוֹן דָּבָר, עַל מַפַּלְתָּן שֶׁל רְשָׁעִים. לְמֵרָחוֹק נֶאֱמַר עַל הָרְחוֹקִים שֶׁנִּקְרְבוּ. אֶשָּׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן צֶדֶק, אָמַר רַבִּי נָתָן מְחַשְׁבִין לִשְׁמוֹ שֶׁל אַבְרָהָם אָבִינוּ אוֹתוֹ שֶׁבָּא מֵרָחוֹק, הֲדָא הוּא דִכְתִיב (בראשית כב, ד): וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק, וְאָמַר רַבִּי חֲנִינָא בַּר פָּפָּא מְחַשְּׁבִין אָנוּ לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהָיִינוּ רְחוֹקִים וְקֵרְבָנוּ לוֹ. אָמַר רַבִּי חַגַּי דְּבָרִים שֶׁרְחוֹקִים מִמֶּנּוּ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, שֶׁהַבְּרִיּוֹת יְשֵׁנִין עַל מִטּוֹתֵיהֶן וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַשִּׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמוֹרִיד גְּשָׁמִים וּמְגַדֵּל צְמָחִים וּמְנַגְּבָן וּמַעֲרִיךְ שֻׁלְחָן לִפְנֵי כָּל אֶחָד וְאֶחָד. אָמַר רַבִּי שְׁמוּאֵל בַּר אִידֵי בְּשֵׁם רַב אַחָא, הַפָּסוּק הַזֶּה אִם אֱלִיהוּא אֲמָרוֹ מֵאֵלָיו, שֶׁבַח, וְאִם בְּרוּחַ הַקֹּדֶשׁ אֲמָרוֹ, שִׁבְחֵי שְׁבָחִים. רַבִּי לֵוִי אָמַר תְּלַת, בְּנֹהַג שֶׁבָּעוֹלָם מַפְקִיד אָדָם אֵצֶל חֲבֵרוֹ אַרְנָקִי שֶׁל כֶּסֶף בַּחֲשַׁאי וּמַחְזִיר לוֹ לִיטְרָא שֶׁל זָהָב בְּפַרְהֶסְיָא, אֵינוֹ מַחְזִיק לוֹ טוֹבָה. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מַפְקִידִין לוֹ הַבְּרִיּוֹת טִפָּה שֶׁל לִכְלוּכִית בַּחֲשַׁאי, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִיר לָהֶם נְפָשׁוֹת מְשֻׁבָּחוֹת שְׁלֵמוֹת בְּפַרְהֶסְיָא, וְאֵין זֶה שֶׁבַח, הֱוֵי (איוב לו, ג): אֶשָּׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן צֶדֶק. רַבִּי לֵוִי אָמַר אוֹחֲרֵי, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם חָבוּשׁ בְּבֵית הָאֲסוּרִין אֵין כָּל בְּרִיָה מַשְׁגַּחַת עָלָיו, בָּא אֶחָד וְהִדְלִיק לוֹ שָׁם נֵר אֵינוֹ מַחֲזִיק לוֹ טוֹבָה, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא הַוָּלָד שָׁרוּי בִּמְעֵי אִמּוֹ וּמֵאִיר לוֹ שָׁם נֵר, הוּא שֶׁאִיּוֹב אוֹמֵר (איוב כט, ג): בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי, אֵין זֶה שֶׁבַח, הֱוֵי: וּלְפֹעֲלִי אֶתֵּן צֶדֶק, רַבִּי לֵוִי אָמַר אוֹחֲרֵי, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם חָבוּשׁ בְּבֵית הָאֲסוּרִין וְאֵין כָּל בְּרִיָּה מַשְׁגַּחַת עָלָיו, בָּא אֶחָד וְהִתִּירוֹ וְהוֹצִיאוֹ מִשָּׁם, אֵינוֹ מַחֲזִיק לוֹ טוֹבָה, כָּךְ הַוָּלָד שָׁרוּי בִּמְעֵי אִמּוֹ וּבָא הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִתִּירוֹ וְהוֹצִיאוֹ מִשָּׁם.
Another matter, “when a woman conceives” – that is what is written: “I will project [esa] my opinion afar, and I will ascribe righteousness to my Maker” (Job 36:3). Rabbi Meir said: This term is employed in two senses; in the sense of song, and in the sense of speech. In the sense of song, regarding the praise of the righteous,9As in the verse: “Take up [se’u] the melody and sound the timbrel” (Psalms 81:3). and in the sense of speech, regarding the downfall of the wicked.10As in the verse: “In another three days Pharaoh shall lift [yisa] your head from upon you” (Genesis 40:19). “Afar’ is stated regarding the distant who drew near.
“I will project my opinion afar, and I will ascribe righteousness to my Maker.” Rabbi Natan said: One contemplates the name of Abraham our patriarch, the one who came from afar. That is what is written: “Abraham lifted his eyes and saw the place from afar” (Genesis 22:4). Rabbi Ḥanina bar Pappa said: We contemplate the name of the Holy One blessed be He, as we were distant and He drew us near to Him. Rabbi Ḥagai said: Matters that are distant from us a journey of five hundred years, as people are asleep on their beds, and the Holy One blessed be He causes winds to blow, clouds to rise, rains to fall, and plants to grow, and he dries them and sets a table before each and every one.
Rabbi Shmuel bar Idi said in the name of Rav Aḥa: This verse, if Elihu said it on his own, [he is entitled to] praise. If he said it inspired by the Divine Spirit, [he is entitled to] the praise of praises. Rabbi Levi said three things, [the first of which is]: The way of the world is that if a person deposits a purse of silver in private and [the other individual] returns a litra of gold in public, does he not feel a debt of gratitude toward him? So it is with the Holy One blessed be He, people deposit a putrid drop in private and the Holy One blessed be He returns completed, high quality human beings in public.11The midrash is describing the process of conception and birth. Is this not worthy of praise? That is, “I will project my opinion afar, and I will ascribe righteousness to my Maker.”
Rabbi Levi said another thing: The way of the world is that when a person is incarcerated in prison, no one pays attention to him. If one would come and kindle a lamp for him there, would [the prisoner] not feel a debt of gratitude toward him? So it is with the Holy One blessed be He; the fetus is situated in his mother’s womb and the Holy One blessed be He kindles a lamp for him. That is what Job said: “When His lamp would shine over my head” (Job 29:3). Is this not praise? That is: “And I will ascribe righteousness to my Maker.”
Rabbi Levi said another thing: The way of the world is that when a person is incarcerated in prison, no one pays attention to him. If one would come and free him, and take him out of there, would [the prisoner] not feel a debt of gratitude toward him? So, the fetus is situated in his mother’s womb and the Holy One blessed be He comes and frees him and takes him out of there.
דָּבָר אַחֵר, אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר, הֲדָא הוּא דִכְתִיב (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר תְּלַת, בְּנֹהַג שֶׁבָּעוֹלָם אִם נוֹטֵל אָדָם אַרְנָקִי שֶׁל מָעוֹת וְנוֹתֵן הַפֶּה לְמַטָּה, אֵין הַמָּעוֹת מִתְפַּזְּרוֹת, וְהַוָּלָד שָׁרוּי בִּמְעֵי אִמּוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמְּרוֹ שֶׁלֹּא יִפֹּל וְיָמוּת, אֵין זֶה שֶׁבַח, הֱוֵי: חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר אוֹחֲרֵי, בְּנֹהַג שֶׁבָּעוֹלָם בְּהֵמָה זוֹ מְהַלֶּכֶת רְבוּצָה וְהַוָּלָד נָתוּן בְּתוֹךְ מֵעֶיהָ כְּמִין שַׂק, וְהָאִשָּׁה זוֹ מְהַלֶּכֶת זְקוּפָה וְהַוָּלָד נָתוּן בְּתוֹךְ מֵעֶיהָ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמְּרוֹ שֶׁלֹּא יִפֹּל וְיָמוּת, הֱוֵי: חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר אוֹחֲרֵי, בְּנֹהַג שֶׁבָּעוֹלָם בְּהֵמָה זוֹ דַּדֶּיהָ בְּמָקוֹם רַחֲמָהּ, וְהַוָּלָד יוֹנֵק בְּמָקוֹם בָּשְׁתָּהּ, וְהָאִשָּׁה זוֹ דַדֶּיהָ בְּמָקוֹם נָאֶה, וְהַוָּלָד יוֹנֵק בְּמָקוֹם כְּבוֹדָהּ, וְאֵין זֶה חַיִּים וָחֶסֶד, הֱוֵי: חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי. אָמַר רַבִּי אֶלְעָזָר אִם יִשְׁהֶה אָדָם בְּחַמִּין שָׁעָה אַחַת אֵינוֹ מֵת, וּמֵעֶיהָ שֶׁל אִשָּׁה מְרֻתָּחִין וְהַוָּלָד נָתוּן בְּתוֹךְ מֵעֶיהָ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמְּרוֹ שֶׁלֹּא יֵעָשֶׂה שְׁפִיר וְשֶׁלֹּא יֵעָשֶׂה שִׁלְיָא וְשֶׁלֹּא יֵעָשֶׂה סַנְדָּל, וְאֵין זֶה חַיִּים וָחֶסֶד, הֱוֵי: חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי. אָמַר רַבִּי תַּחְלִיפָא דְּקֵסָרְיָא אִם אָכַל אָדָם פְּרוּסָה אַחַר פְּרוּסָה לֹא שְׁנִיָּה דּוֹחָה אֶת הָרִאשׁוֹנָה, הָאִשָּׁה הַזּוֹ כַּמָּה מַאֲכָל הִיא אוֹכֶלֶת וְכַמָּה מַשְׁקִים הִיא שׁוֹתָה וְאֵינוֹ דּוֹחָה הַוָּלָד, אֵין זֶה חַיִּים וָחֶסֶד. אָמַר רַבִּי סִימוֹן מֵעֶיהָ שֶׁל אִשָׁה עֲשׂוּיָה קִינִין קִינִין, פִּיקִין פִּיקִין, חֲבִילִין חֲבִילִין, בְּשָׁעָה שֶׁהִיא יוֹשֶׁבֶת עַל הַמַּשְׁבֵּר אֵינָהּ מַשְׁלִיכַתּוּ בְּבַת אַחַת, בְּמַתְלָא אֲמַר אִשְׁתְּרֵי חַד חֲבַל אִשְׁתְּרֵי תְּרֵין חַבְלִין. אָמַר רַבִּי מֵאִיר כָּל תִּשְׁעָה חֳדָשִׁים שֶׁאֵין הָאִשָּׁה רוֹאָה דָּם בְּדִין הוּא שֶׁתְּהֵא רוֹאָה, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מְסַלְּקוֹ לְמַעְלָה לְדַדֶּיהָ וְעוֹשֵׂהוּ חָלָב, כְּדֵי שֶׁיֵּצֵא הַוָּלָד וְיִהְיֶה לוֹ מָזוֹן לֶאֱכֹל, וּבְיוֹתֵר אִם הָיָה זָכָר, שֶׁנֶּאֱמַר: אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר.
Another matter, “when a woman conceives and bears a male child” – that is what is written: “You granted me life and grace, and Your command preserved my spirit” (Job 10:12). Rabbi Abba bar Kahana said three [things, the first of which is]: The way of the world is that if a person takes a purse of coins and places the opening facing downward, do the coins not scatter? But the fetus is situated in his mother’s womb and the Holy One blessed be He protects it so that it will not fall out and die. Is this not praise? That is, “You granted me life and grace.”
Rabbi Abba bar Kahana said another: The way of the world is that the animal walks with its body horizontal and the fetus is situated inside its womb like a sack, but the woman walks erect and the fetus is situated inside her womb and the Holy One blessed be He protects it so that it will not fall out and die. That is, “You granted me life and grace.”
Rabbi Abba bar Kahana said another: The way of the world is that the teats of an animal are in a place [near the entrance to] its womb, and the offspring suckles in the place of its shame. But the woman, her breasts are in a place of beauty, and the baby suckles in the place of her glory. Is that not life and grace? That is, “You granted me life and grace.”
Rabbi Elazar said: If a person were to remain in hot water for a short while, would he not die? Yet the innards of a woman are boiling and the fetus is situated in her womb, and the Holy One blessed be He protects it so that it will not become a fetal sac, it will not become a placenta, and it will not become a sandal. Is that not life and grace? That is, “You granted me life and grace.”
Rav Taḥlifa of Caesarea said: If a person eats slice after slice, does the second not force the first downward? The woman, how much food does she eat, how many drinks does she drink, but it does not force the fetus downward. Is that not life and grace?
Rabbi Simon said: A woman’s womb is constructed compartments upon compartments, rings upon rings, bands upon bands. When she sits on the birthing stool, she does not cast it out all at once. In the parable it is said: One band is loosened, two bands are loosened.12The bands preventing the fetus from falling out are loosened gradually so that the process of birth occurs in a gradual and safe manner.
Rabbi Meir said: All nine months that the woman does not see blood, by right she should see. What does the Holy One blessed be He do? He diverts it upward to her breasts and transforms it into milk so that when the offspring emerges, he will have food to eat. This is especially if he is a male, as it is stated: “When a woman conceives and bears a male child.”13One should be thankful for all the care and kindness God has granted from the time of conception until birth, and even more so if the baby is a male (Etz Yosef).
דָּבָר אַחֵר, אִשָּׁה כִּי תַזְרִיעַ, הֲדָא הוּא דִכְתִיב (איוב לח, ח): וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר כְּשֵׁם שֶׁיֵּשׁ דְּלָתוֹת לְבַיִת, כָּךְ יֵשׁ דְּלָתוֹת לְאִשָּׁה, הֲדָא הוּא דִכְתִיב (איוב ג, י): כִּי לֹא סָגַר דַּלְתֵי בִטְנִי. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר כְּשֵׁם שֶׁיֵּשׁ מַפְתְּחוֹת לְבַיִת כָּךְ לְאִשָּׁה, הֲדָא הוּא דִכְתִיב (בראשית ל, כב): וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים וַיִּפְתַּח אֶת רַחְמָהּ. רַבִּי עֲקִיבָא אוֹמֵר כְּשֵׁם שֶׁיֵּשׁ צִירִים לְבַיִת כָּךְ יֵשׁ צִירִים לְאִשָּׁה, הֲדָא הוּא דִכְתִיב (שמואל א ד, יט): וַתִּכְרַע וַתֵּלֶד כִּי נֶהֶפְכוּ עָלֶיהָ צִרֶיהָ. בְּגִיחוֹ מֵרֶחֶם יֵצֵא, עַל יְדֵי שֶׁמִּתְגָּאֶה לָצֵאת (איוב לח, ט): בְּשׂוּמִי עָנָן לְבֻשׁוֹ, זֶה הַשְּׁפִיר (איוב לח, ט): וַעֲרָפֶל חֲתֻלָּתוֹ, זֶה הַשִּׁלְיָא. (איוב לח, י): וָאֶשְׁבֹּר עָלָיו חֻקִּי, אֵלּוּ שְׁלשָׁה חֳדָשִׁים הָרִאשׁוֹנִים. (איוב לח, י): וָאָשִׂים בְּרִיחַ וּדְלָתָיִם, אֵלּוּ שְׁלשָׁה חֳדָשִׁים הָאֶמְצָעִים. (איוב לח, יא): וָאֹמַר עַד פֹּה תָבוֹא וְלֹא תֹסִיף, אֵלּוּ שְׁלשָׁה חֳדָשִׁים הָאַחֲרוֹנִים. (איוב לח, יא): וּפֹא יָשִׁית בִּגְאוֹן גַלֶּיךָ, רַבִּי אַיְּבוּ אָמַר בְּעוֹן גְּלָלֶיךָ, לְפִי שֶׁהַוָּלָד הַזֶּה כְּשֶׁהוּא יוֹצֵא, יוֹצֵא מָלֵא גְלָלִין וְכָל מִינֵי סֵירוּחִין וְהַכֹּל מְחַבְּקִין אוֹתוֹ וּמְנַשְׁקִין אוֹתוֹ וּבְיוֹתֵר אִם הוּא זָכָר, הֲדָא הוּא דִכְתִיב: אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר.
Another matter, “when a woman conceives” – that is what is written: “Who dammed the sea with doors when it burst out and emerged from the womb” (Job 38:8). Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: Just as there are doors to a house, so there are doors to a woman. That is what is written: “For it did not shut the doors of my belly” (Job 3:10). Rabbi Yehoshua says: Just as there are keys [mafteḥot] to a house, the same is true of a woman. That is what is written: “God remembered Rachel, and God heeded her, and He opened [vayiftaḥ] her womb” (Genesis 30:22). Rabbi Akiva says: Just as there are hinges [tzirim] for a house, so there are hinges foe a woman. That is what is written: “She crouched and gave birth, as her pangs of labor [tzireha] overcame her” (I Samuel 4:19). “When it burst out and emerged from the womb” – it is because it arrogantly seeks to emerge.
“When I placed a cloud as its garment” (Job 38:9), this is the fetal sac. “And fog as its swaddling” (Job 38:9), this is the placenta. “I imposed My limitations upon it” (Job 38:10), these are the first three months. “And I set a bar and doors” (Job 38:10), these are the three middle months. “I said: You shall come this far and not continue” (Job 38:11), these are the final three months. “And here the foam of your waves [bigeon galekha] will be set” (Job 38:11), Rabbi Aivu said: Due to your ordure [beon gelalekha],14Several commentaries write that the text should state “Your ordure is the object of pride [bigeon gelalekha]" (Rabbi David Luria; Etz Yosef). as when this fetus emerges, it emerges covered with ordure and all kinds of fetid substances, yet everyone hugs it and kisses it, especially if it is male. That is what is written: “When a woman conceives and bears a male child.”15The point here is that one should contemplate and thank God for the entire process that begins at conception and continues until birth.
דָּבָר אַחֵר, אִשָּׁה כִּי תַזְרִיעַ, הֲדָא הוּא דִכְתִיב (תהלים נא, ז): הֵן בְּעָווֹן חוֹלָלְתִּי, רַבִּי אַחָא אָמַר אֲפִלּוּ אִם יִהְיֶה חָסִיד שֶׁבַּחֲסִידִים אִי אֶפְשָׁר שֶׁלֹּא יִהְיֶה לוֹ צַד אֶחָד מֵעָוֹן, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָמִים כְּלוּם נִתְכַּוֵּן אַבָּא יִשַּׁי לְהַעֲמִידֵנִי וַהֲלוֹא לֹא נִתְכַּוֵּן אֶלָּא לַהֲנָאָתוֹ, תֵּדַע שֶׁהוּא כֵּן שֶׁמֵּאַחַר שֶׁעָשׂוּ צָרְכֵּיהֶן זֶה הוֹפֵךְ פָּנָיו לְכָאן וְזוֹ הוֹפֶכֶת פָּנֶיהָ לְכָאן וְאַתָּה מַכְנִיס כָּל טִפָּה וְטִפָּה שֶׁיֵּשׁ בּוֹ, וְהוּא שֶׁדָּוִד אָמַר (תהלים כז, י): כִּי אָבִי וְאִמִּי עֲזָבוּנִי וַה' יַאַסְפֵנִי (תהלים נא, ז): וּבְחֵטְא יֶחֱמַתְנִי אִמִּי. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אֵין הָאִשָּׁה קוֹלֶטֶת אֶלָּא אַחַר נִדָּתָהּ וּבְסָמוּךְ, וּבְיוֹתֵר אִם הָיָה זָכָר, הֲדָא הוּא דִכְתִיב: אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר.
Another matter, “when a woman conceives” – that is what is written: “I was generated in iniquity (Psalms 51:7). Rabbi Aḥa said: Even if one would be the most pious of the pious, it is impossible that he will not have one aspect of iniquity.16When engaging in marital relations, even those whose intent is to bear a child also intend to act, at least to some degree, for their own pleasure, similar to one who engages in sinful sexual activity (Maharzu). David said before the Holy One blessed be He: ‘Master of the universe, did my father Yishai intend to produce me; was his intention not for his pleasure? Know that it is so, for after they have fulfilled their needs, this one turns his face to here and that one turns her face to there, and you insert each and every drop that is in him.’17You ensure that the semen fertilizes the ovum. That is what David said: “For my father and my mother have forsaken me, but the Lord will take me” (Psalms 27:10).
“In sin my mother conceived me” (Psalms 51:7). Rabbi Ḥiyya bar Abba said: A woman conceives only after her menstrual period and proximate to it,18Shortly after becoming pure from her menstrual impurity. The word sin [ḥet] is understood to mean purification [ḥitui], as in Leviticus 14:52 (see Nidda 31b). especially if it is a male. That is what is written: “When a woman conceives and bears a male child.”
דָּבָר אַחֵר, אִשָּׁה כִּי תַזְרִיעַ, הֲדָא הוּא דִכְתִיב (תהלים קלט, ג): אָרְחִי וְרִבְעִי זֵרִיתָ וְכָל דְּרָכַי הִסְכַּנְתָּ, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא צָר אֶת הָאָדָם אֶלָּא מִטִּפָּה שֶׁל לַבְנוּת, רַבִּי יוֹחָנָן אָמַר זֵרִיתָ, כְּאָדָם שֶׁזּוֹרֶה וְנוֹתֵן תֶּבֶן בִּפְנֵי עַצְמוֹ, וְקַשׁ בִּפְנֵי עַצְמוֹ, עַד שֶׁמַּעֲמִיד הַדָּגָן עַל בָּרְיוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אַף אֵינוֹ מְאַבֵּד אֶת הַטִּפָה, אֶלָּא זוֹרֶה מִטִּפָּה לַמֹּחַ, וּמִטִּפָּה לָעֲצָמוֹת, וּמִטִּפָּה לַגִּידִים, וּבְיוֹתֵר אִם הָיָה זָכָר, הֲדָא הוּא דִכְתִיב: אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר.
Another matter, “when a woman conceives” – that is what is written: “You discern [zerita] my path and my resting place; You are familiar with all my ways” (Psalms 139:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The Holy One blessed be He forms a person only from a refined drop.19From the most refined part of the semen. Rabbi Yoḥanan said: Zerita, like a person who winnows and places the straw by itself and the stubble by itself, until he ensures that the grain is pure. Rabbi Shimon ben Lakish said: Even so, he does not lose any part of the drop, but rather winnows part of the drop to [form] the brain, part of the drop to [form] the bones, and part of the drop to [form] the sinews. All the more so if it was a male. That is what is written: “When a woman conceives and bears a male child.”
דָּבָר אַחֵר, אִשָּׁה כִּי תַזְרִיעַ, הֲדָא הוּא דִכְתִיב (קהלת יא, ב): תֶּן חֵלֶק לְשִׁבְעָה וְגַם לִשְׁמוֹנָה, תֵּן חֵלֶק לְשִׁבְעָה, אֵלּוּ שִׁבְעַת יְמֵי נִדָּה, וְגַם לִשְׁמוֹנָה, אֵלּוּ שְׁמוֹנַת יְמֵי הַמִּילָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם שִׁמַּרְתָּ יְמֵי נִדָּה אֲנִי נוֹתֵן לְךָ בֵּן וְאַתָּה מוֹלוֹ לִשְׁמוֹנָה יָמִים, הֱוֵי (ויקרא יב, ג): וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ.
“On the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3)
Another matter, “when a woman conceives” – that is what is written: “Distribute a portion to seven, and to eight as well” (Ecclesiastes 11:2). “Distribute a portion to seven,” these are the seven days of menstruation. “And to eight as well,” these are the eight days of circumcision. The Holy One blessed be He said: ‘If you observed the days of menstruation, I will grant you a son and you will circumcise him at eight days.’ That is, “on the eight day the flesh of his foreskin shall be circumcised.”
תָּנָא צוּרַת הַוָּלָד כֵּיצַד, תְּחִלַּת בְּרִיָּתוֹ דּוֹמֶה לְרָשׁוֹן, שְׁתֵּי עֵינָיו, כִּשְׁתֵּי טִפִּין שֶׁל זְבוּב. וּשְׁתֵּי חֳטָמָיו, כִּשְׁתֵּי טִפִּין שֶׁל זְבוּב. וּשְׁתֵּי אָזְנָיו, כִּשְׁתֵּי טִפִּין שֶׁל זְבוּב. וּשְׁתֵּי זְרוֹעוֹתָיו, כִּשְׁתֵּי חוּטִין שֶׁל זְהוֹרִית. פִּיו, דּוֹמֶה לִשְׂעוֹרָה. גְּוִיָּתוֹ, כָּעֲדָשָׁה. וּשְׁאָר אֵבָרָיו מְצֻמְצָמִים בּוֹ כְּגֹלֶם, וְעָלָיו הוּא אוֹמֵר (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ. וְאִם הָיְתָה נְקֵבָה, סְדוּקָה כִּשְׂעוֹרָה לְאָרְכָּהּ, נִתּוּחַ יָדַיִם וְרַגְלַיִם אֵין בָּהּ. כֵּיצַד הַוָּלָד שָׁרוּי בִּמְעֵי אִמּוֹ, מְקֻפָּל וּמֻנָּח כְּפִנְקָס, רֹאשׁוֹ מֻנָּח לוֹ בֵּין בִּרְכָּיו, שְׁתֵּי יָדָיו עַל שְׁנֵי צְדָעָיו, שְׁנֵי עֲקֵבָיו עַל שְׁנֵי עַגְבוֹתָיו, פִּיו סָתוּם, טִבּוּרוֹ פָּתוּחַ, וְאוֹכֵל מִמַּה שֶּׁאִמּוֹ אוֹכֶלֶת, וְשׁוֹתֶה מִמַּה שֶּׁאִמּוֹ שׁוֹתָה, וְאֵינוֹ מוֹצִיא רְעִי, שֶׁמָּא יַהֲרֹג אֶת אִמּוֹ. יָצָא לַאֲוִיר הָעוֹלָם נִפְתַּח הַסָּתוּם וְנִסְתַּם הַפָּתוּחַ.
It is taught: What is the form of the fetus? At the beginning of its formation it is similar to a grasshopper. Its two eyes are like two drops, [like the eyes] of a fly. Its two nostrils are like two drops of a fly, and its two ears are like two drops of a fly. Its two arms are like two threads of crimson wool. Its mouth is like a grain of barley. Its member is like a lentil and the rest of its limbs are connected to it like an unshaped mass. In its regard it says: “You saw my unshaped mass” (Psalms 139:16). If it is a female, it is split lengthwise like a lentil. It does not have differentiation of arms and legs. How is the fetus situated in its mother’s womb? It is folded and placed like a ledger, its head lies between its knees, its two hands on its two temples, its two heels on its two buttocks, its mouth is closed, its navel is open, and it eats of what its mother eats, and it drinks of what its mother drinks. It does not produce waste lest it kill its mother. When it emerges into the air of the world, what was closed is opened and what was open is closed.
בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירַת הַוָּלָד בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וַעֲצָמוֹת וְגוֹמֵר בְּעוֹר, שֶׁכֵּן כְּתִיב בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): וְרָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְּמָעְלָה וְרוּחַ אֵין בָּהֶם, אָמַר רַבִּי חִיָּא בַּר אַבָּא אֵין פָּרָשַׁת יְחֶזְקֵאל רְאָיָה, לְמָה מֵתֵי יְחֶזְקֵאל דּוֹמִין לְמִי שֶׁנִּכְנַס לַמֶּרְחָץ זֶה שֶׁפָּשַׁט אַחֲרוֹן לָבַשׁ רִאשׁוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ שֶׁל אָדָם בָּעוֹלָם הַזֶּה, כָּךְ יְצִירָתוֹ [לעולם] [בעולם] הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבָשָׂר וְגוֹמֵר בְּגִידִים וַעֲצָמוֹת, וְלֶעָתִיד לָבוֹא כְּמוֹ כֵן, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, ט): זְכָר נָא כִּי כַחֹמֶר עֲשִׂיתָנִי (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי, הִתַּכְתַּנִי אֵינוֹ אוֹמֵר אֶלָּא תַּתִּיכֵנִי, (איוב י, י): וְכַגְּבִינָה תַּקְפִּיאֵנִי, הִקְפֵּיאתַנִי אֵינוֹ אוֹמֵר אֶלָּא תַּקְפִּיאֵנִי, (איוב י, יא): עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי, הִלְבַּשְׁתַּנִּי אֵינוֹ אוֹמֵר אֶלָּא תַּלְבִּישֵׁנִי, (איוב י, יא): וּבַעֲצָמוֹת וְגִידִים תְּשׂכְכֵנִי, הֱוֵי (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי. אֵם שֶׁל אִשָּׁה מָלֵא דָם עוֹמֵד וּמִמֶּנּוּ יוֹצֵא לְמָקוֹם נִדָּתָהּ, וּבִרְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹלֶכֶת טִפָּה שֶׁל לַבְנוּת וְנוֹפֶלֶת לְתוֹכָהּ מִיָּד הַוְּלַד נוֹצָר. מָשָׁל לְחָלָב שֶׁנָּתוּן בִּקְעָרָה, אִם נוֹתֵן לְתוֹכוֹ מָסוֹ, נִקְפָּא וְעוֹמֵד, וְאִם לָאו הוֹלֵךְ רוֹפֵף, לִשְׁנֵי צַיָּרִין זֶה צָר דְּמוּתוֹ שֶׁל זֶה וְזֶה צָר דְּמוּתוֹ שֶׁל זֶה, לְעוֹלָם הַנְּקֵבָה מִן אִישׁ וְהַזָּכָר מִן הָאִשָּׁה, הַזָּכָר מִן הָאִשָּׁה מִנַּיִן, שֶׁנֶּאֱמַר (דברי הימים א ד, יח): וְאִשְׁתּוֹ הַיְהֻדִיָּה יָלְדָה אֶת יֶרֶד, וּכְתִיב (בראשית כב, כד): וּפִילַגְשׁוֹ וּשְׁמָה רְאוּמָה וַתֵּלֶד גַּם הִיא וגו', הֲדָא הוּא דִכְתִיב: אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר. וּנְקֵבָה מִן הָאִישׁ, שֶׁנֶּאֱמַר (בראשית כב, כג): ובְתוּאֵל יָלַד אֶת רִבְקָה (בראשית מו, טו): וְאֵת דִּינָה בִּתּוֹ (במדבר כו, מו): וְשֵׁם בַּת אָשֵׁר שָׂרַח. אָמַר רַבִּי אָבִין לֵית סַפָּר דִּמְסַפַּר לְגַרְמֵיהּ, מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ לַמֶּרְחָץ זֶה שֶׁמַּזִּיעַ רִאשׁוֹן יָצָא רִאשׁוֹן. אָמַר רַבִּי אַבָּהוּ טוֹבָה גְדוֹלָה עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם אִשָּׁה זוֹ בָּעוֹלָם הַזֶּה שֶׁלֹּא הִתְחִיל בְּצוּרַת הַוָּלָד בְּגִידִים וַעֲצָמוֹת, שֶׁאִלּוּ הִתְחִיל כֵּן הָיָה מַבְקִיעַ כְּרֵסָהּ וְיוֹצֵא, לְפִי שֶׁבָּעוֹלָם הַזֶּה אִשָּׁה יוֹלֶדֶת בְּצַעַר, לֶעָתִיד לָבוֹא מַה כְּתִיב (ישעיה סו, ז): בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֶבֶל לָהּ וגו'.
Beit Shammai and Beit Hillel, Beit Shammai say: The formation of the fetus in this world is not like its formation in the World to Come. In this world, it begins with skin and flesh and concludes with sinews and bones. But in the future, it begins with sinews and bones and concludes with skin, as it is written regarding the dead of Ezekiel: “I saw, and behold, there were sinews upon them, and flesh grew, and skin covered them from above, but there was no spirit in them” (Ezekiel 37:8). Rabbi Ḥiyya bar Abba said: The portion of Ezekiel is no proof. To what are the dead of Ezekiel comparable? To one who entered a bathhouse – what he removed last, he dons first.
Beit Hillel say: Just as a fetus is formed in this world, it is formed in the World to Come. In this world, it begins with skin and flesh and concludes with sinews and bones, and in the future it is likewise, as Job says: “Please, remember that You have fashioned me like clay” (Job 10:9). “Have You not liquefied [tatikheni] me like milk?” (Job 10:10). It does not say hitakhtani, but rather, tatikheni.20The term hitakhtani is past tense and would have fit more naturally in the verse in Job. The word tatikheni is actually future sense, such that a literal translation is “You will liquify me.” This is taken as an allusion to the future resurrection of the dead. “And curdled me [takpieni] like cheese” (Job 10:10); it does not say hikpetani, but rather, takpieni.21Takpieni is in future tense, whereas hikpetani is past tense. “You clothed me [talbisheni] with skin and flesh” (Job 10:11); it does not say hilbashtani, but rather, talbisheni. “And covered me [tesokhekheni] with bones and sinews” (Job 10:11); it does not say sokhakhtani, but rather, tesokhekheni. That is, “You granted me life and grace” (Job 10:12).
A woman’s womb is filled with blood, and from there it emerges and goes to the place of her menstruation. By the will of the Holy One blessed be He, a refined drop goes and falls into it; immediately the fetus is formed. This is analogous to milk that is situated in a bowl. If one places rennet into it, it congeals and sets, and if not, it remains loose.
[This is analogous] to two painters, this one painted the image of that one, and that one painted the image of this one. The female is always from the man and the male is always from the woman.22It is the father who is primarily responsible for the gender of the child when it is a female, and the mother who is primarily responsible for the gender of the child when it is a male. From where is it derived that the male is from the woman? As it is stated: “And his Judean wife bore Yered” (I Chronicles 4:18), and it is written: “And his concubine, and her name was Reuma, she too bore [Tevah, Gaham, Tahash, and Raama]” (Genesis 22:24). That is what is written: “When a woman conceives and bears a male child” (Leviticus 12:2).23The verse portrays the woman as the active party in the birth of a male because it is she who is primarily responsible for his gender. The female is from the man, as it is stated: “And Betuel begot Rebecca” (Genesis 22:23); “and Dina his daughter” (Genesis 46:15); “And the name of Asher’s daughter, Saraḥ” (Numbers 26:46).24The verse portrays the man in the active party in the birth of a female because it is he who is primarily responsible for her gender. Rabbi Avin said: There is no barber who cuts his own hair. This is analogous to two who entered a bathhouse. The one who perspires first, emerges first.25The one who emits seed first completes his or her role in the act of relations and leaves it to the other to determine the gender of the child (cf. Nidda 31a).
Rabbi Abahu said: The Holy One blessed be He performed a great favor for the woman in this world in that He did not begin formation of the fetus with sinews and bones. Had He so begun, it would have breached her belly and emerged. Although in this world, the woman gives birth in pain, in the future, what is written? “Before she begins labor, she will give birth; before a pang comes to her, [she will deliver a male child]” (Isaiah 66:7).